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Gita for the Beginners: Part 3
Chapter Two continued

The illumination comes when we listen carefully to the words of Sri Krishna. He says what perishes is the body, and not the Self - Atman - which is the substratum of the reality of body. We are not the body mind complexes, but our true nature is eternal and imperishable Reality that is beyond body-mind compendium. It is all pervading, pure, blissful, and transcendental Consciousness, which the Upanishad call as Atman. And how can this deathless, birthless, ever lasting Atman can ever be annihilated, destroyed or killed! It is not affected in the least by the changes in the body and the mind.

In verses 14 and 15 Sri Krishna further says: "O Partha, the contacts between the senses and their sense objects, which give rise to feeling of heat and cold, of pleasure and pain, etc., are transitory and fleeting; therefore, O Arjuna, ignore them." And, "To the wise men, men of knowledge, pain and pleasure are alike, and the one who is not tormented by such contacts becomes eligible for immortality."

The mortal body has no real existence, or we may say that it has just phenomenal or relative existence, but the Real Inside this apparent worldly existence is the Atman, which never ceases to be, i.e. it is ever present -eternal. The reality of these two aspects is perceived by the wise man - rishis or seers of the Truth.

Further emphasizing the same truth Sri Krishna repeats, "The Atman is imperishable, and it pervades the whole universe. It cannot be destroyed nor can anyone be destroyed by it. Weapons, heat, water, and wind all are helpless to cut it, burn it, drown it, or dry it. Tat Tvam Asi. Thou Art That! Know that you are that Atman, O Arjuna."

To reinforce his teachings Sri Krishna describes the Nature of Atman. "As we discard old torn out garments and adore new ones so also this Atman leaves (gives up) old worn out body and takes up new bodies!" 2/22

How does the body become old or torn out? Our body has weaknesses in the form of six enemies - shad ripus - in the form of kama (lust), krodha (anger), lobha (greed), moha (infatuation), mada (pride), and matsar (jealousy). Due to attacks of these enemies our body constantly gets injured and worn out. Moreover, the eight snares bind it further; these are shame, hatred, fear, pride of one's caste, race etc. They erode our body-mind complex from within leading to its weakness and death. Not only this, our behaviour also determines our health; non-righteous behaviour weakens while righteous behaviour strengthens us.

Non-righteous behaviour makes us prone to be destroyed easily, and Kauravas were engaged in adharma, non-righteous behaviour, they became weak and deluded from knowledge of Atman. As Pandavas were pure and righteous, they thereby became powerful and strong. The Lord always helps those who follow the right path.

Therefore, whether Arjuna attacked them with his sharp arrows or not the weakened Kauravas were sure of doom and destruction. Hence the Lord says, "You can not kill anyone, nor can you save anyone. So do not grieve, know your true nature as Atman and with equanimity follow your Kshatriya duty to fight the war."

What will happen if Arjuna deviates from his duty? He would lose his reputation and invite undying infamy on himself. There is nothing more devastating than to incur infamy; it is worse than death. For centuries to come people would call Arjuna a coward who they would say had fled from the battlefield out of fear of death. 'Your enemies would speak many unbecoming words, which would put you to immense distress for the rest of life,' says Sri Krishna.

But, while performing his duty with full determination and concentration, Arjuna would be either victorious and enjoy the legitimate rights as the king of this earth, or if he dies on the battlefield what better death as a Kshatriya could he expect. Heaven would be his kingdom then!

Now Sri Krishna for the first time introduces the concept of Karma Yoga to prove his point. In the verse 39, He says, "O Arjuna, this attitude of mind has been presented to you from the point of Jnana or Samkhya Yoga; now hear the same as presented from the point of Karma Yoga or Yoga of selfless action. Equipped with proper attitude of mind you will be able to shake off completely the shackles of karma." 2/39

Arjuna was confused about the true nature of duty, karma, and action. Therefore, Sri Krishna tells him about the nature of karma and its effects, utility and limitations. The important point to note is that Sri Krishna emphasizes the fact that whether one follows the path of knowledge or the path of selfless action, the end result is the same. And what is the result? The person becomes a Yogi; he gains true knowledge of Self or Atman. In other words, what Sri Krishna is trying to convey to us is that our every effort by way of philosophical reasoning or way of activities (and we shall in chapter XII by way of devotion aso) is to attain the statehood of Yoga. Thus the Gita is spoken of as Yoga Shastra -Treatise on Yoga - that imparts certain qualities to the aspirant who becomes fit to gain mastery over his mind and senses. This equanimity of mind is necessary to face the challenges in the life as well as for the progress on the royal path of Self-realization.

Thus, for the first time in the history of spirituality, Lord Krishna opens up four paths for the humanity to seek the highest Truth. These four paths are called Yogas - to join our lower self to higher Self. To realize the identity of Jiva (individual soul) and Shiva (Universal Soul) is Yoga. Even a small glimpse of this Truth makes the person fearless. The path of disinterested action, of selfless work, makes intellect one pointed and subdues the ego. It makes the aspirant realize that desires in this world or higher worlds are not the goal in life. Rising above the pairs of opposites like pleasure and pain, joy and sorrow, victory and defeat, etc., the person who keeps the mind completely under control tries and gets established in Eternal Existence, absolutely unconcerned about supply of want, is true Yogi. Preservation of wealth and craving for name and fame etc. are of least concern for such a Yogi.
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Continued Next Part 4 ...

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